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00:00We are an educational institution. Please comment your thoughts on education.
00:05So along with the courses that they are being offered, they must definitely have courses on self-education.
00:10Before the enter placements, they must be very, very clear about themselves and life.
00:15And who do you think can offer those courses?
00:18Well, I want to present myself.
00:20Sure, yeah.
00:21Indian parents say that, like, okay, you study the whole day, but spare some time for puja, paad, bhakti and all that.
00:28See, all the traditional religious practices, they have become distorted.
00:32But in their pure form, in their original form, the intention was always one.
00:38But definition of being true keeps on changing with time.
00:41That's why things that change with time must be taken with a pinch of salt.
00:46You want that which doesn't change with time.
00:48Sometimes I might agree with you, sometimes I might disagree.
00:51That is not the point.
00:52That's the young man we want today and young woman.
00:55Yes.
00:55So how do we know it is right or it is wrong?
00:57Right or wrong are labels.
00:59Don't apply them.
01:00Sir, when we listened to the conversation between Arjun and Krishna,
01:03so Arjun is asking right set of questions and Krishna is giving the right answer.
01:09Arjun is not asking the right questions.
01:11You can never ask a right question.
01:13You know what Arjun is asking Sri Krishna.
01:14So first of all, apology for interrupting this.
01:21No, no.
01:21I want to know your thoughts.
01:24You have given some indication.
01:26But I think in this audience, we are an educational institution.
01:30Please comment your thoughts on education.
01:32The education that we are imparting here and they are taking here is awesome, wonderful.
01:43And I have been through the same process not too long back.
01:46It feels like yesterday I was on the same chairs.
01:51But what I have seen is, if we do not know what to do with our education,
01:58education helps in a limited way.
02:03And sometimes even becomes a burden.
02:09So along with the courses that they are being offered,
02:12their first year basic sciences courses and their departmental courses
02:15and then the optional courses, same as the structure here?
02:18Yeah, same.
02:19Very same.
02:20They must have courses on self-education.
02:22They must definitely have courses on self-education.
02:25Four courses at least.
02:28Starting from the third semester till the sixth.
02:31Before they enter placements, they must be sorted out.
02:37They must be very, very clear about themselves and life.
02:40So second year, third year, starting third semester,
02:43third, fourth, fifth, sixth, fourth semesters,
02:45four courses on self-education.
02:48And who do you think can offer those courses?
02:51Well, I would want to present myself.
02:53Sure, yeah.
02:56But you know, there is no,
02:59the formal structure available is to invite somebody like you to give lectures.
03:03We have, as an organization,
03:05we have devised a formal structure also.
03:08Though we are not using it anymore.
03:11Because right now,
03:12we have moved on to a more national and global platform.
03:16Not dealing really with educational institutions as such.
03:19But this is something we were doing five or seven years back.
03:23So that structure is still ready.
03:27Always fresh and timeless.
03:29So ready to be used.
03:31But we have that.
03:32And we know of its potency.
03:33And the fact is,
03:36before I put myself on a wider platform,
03:41I wanted to work only with students.
03:45And that's what I put 10 or more years of my life into.
03:48Working only with students.
03:50But then I experienced the limitations of that model.
03:53So I moved to a wider platform.
03:57But my heart is still in that.
03:59Dealing with students is something I always relish.
04:02So,
04:04if an institution,
04:05if a serious institution of learning like IIT
04:07is willing,
04:10I'll be glad.
04:12In fact,
04:13the first place where I offered the structure that I had made was IIT Delhi.
04:17Back in 2011.
04:19He started from there.
04:21For now,
04:23I don't want to say anything publicly,
04:25but at least I would like to request,
04:27let us explore the possibility with IIT Goa.
04:31Definitely.
04:33Pleasure.
04:34Thank you very much for coming.
04:36Please continue.
04:37Sir,
04:38as you mentioned that we need wisdom and education,
04:42but at the same time,
04:43wisdom and education will make us more inquisitive,
04:46inquire more,
04:47and that will place us against the entire society.
04:49Because as we know that society is against questioning,
04:52so how can we stay firm on our stance in that situation?
04:58How can we go against the society?
05:00What prevents you from going against the society?
05:09The question is,
05:11if we become self-inquisitive,
05:14if we start looking into ourselves,
05:16we might come up with something that may offend the society.
05:20Because when one starts loving questions,
05:26then one asks questions to everybody around as well.
05:31Right?
05:31If I can ask uncomfortable questions to myself,
05:35then why will I spare you or you?
05:38I'll throw questions all around and that may annoy or offend some people.
05:43But why is that a problem?
05:47Why is that a problem?
05:49If people get annoyed or offended or crossed,
05:51how is that a problem?
05:55That is a problem only when
05:56you have stakes attached to those people.
06:02That is a problem only when you want something from those people.
06:07Right?
06:08And then you'll be afraid.
06:10I have annoyed that person.
06:12He may withhold something.
06:15If you're offering something to somebody
06:18without expecting much in return,
06:21then you'll never be afraid.
06:23Fear comes only from greed and desire.
06:28If your aim is to bring the truth to the other
06:31without expecting anything or without expecting much,
06:36then you'll never be afraid.
06:38Never.
06:40See, at this moment,
06:41if I start wondering,
06:42even as I speak,
06:44what the hall is thinking of me?
06:46What my approval ratings would be like?
06:49What if I circulate a feedback form?
06:52Will they applaud for me
06:54when I rise?
06:56If I start thinking of these things,
07:00my voice would lose its edge.
07:03my truth will be blunted.
07:09If I want to bring the truth to you,
07:11I must not expect applause from you.
07:15That is the only way I can remain sincere and truthful here.
07:18And that's the answer.
07:22Yes, sir.
07:23Sir, like you were discussing about education and spirituality also.
07:29But sir, like you were also saying that
07:31you have some courses for spirituality and all that.
07:34Like even Indian parents say that
07:36like, okay,
07:36you study the whole day,
07:38but spare some time for
07:39puja,
07:40bhakti and all that.
07:41But sir,
07:41can't we just merge both these things?
07:44Like both these things seem pious to us.
07:46You can do that and all the so-called...
07:49How to merge it?
07:50Yeah.
07:50You don't need to merge.
07:51You need to refine,
07:52purify.
07:53See, all the traditional religious practices,
07:58they have become distorted.
08:00But in their pure form,
08:01in their original form,
08:02the intention was always one,
08:06to show you a mirror.
08:08Because religion is about freedom from inner bondages
08:13and suffering and anxiety and chaos and confusion
08:17and all these things that keep happening on the inside.
08:20That's the definition of religion,
08:22very definition.
08:23Religion is not about God attainment.
08:25Religion is not about attaining a heaven for yourself.
08:28It is about freedom from your inner chaos and suffering
08:32right now.
08:34That is religion.
08:36So, all the religious practices originally had the same intent.
08:40Same intent.
08:42Right?
08:42But they got distorted.
08:44So, if you can look into the religious practice,
08:48refine it for yourself
08:49and use it as a mirror,
08:52then it's wonderful.
08:53But if it is not refined,
08:55if the religious practice is not acting as a mirror,
08:59if it is not bringing you face to face with yourself,
09:02then the religious practice is junk.
09:04It will not help you.
09:05Focus.
09:07Sir, as you mentioned that
09:08the religions that were created,
09:11they had traditions keeping something in mind,
09:14but those got distorted.
09:16But as you all know,
09:17the definition of being correct or being true
09:20keeps on changing with time.
09:23Whatever is being considered right in today's world,
09:27that might not be considered right in the future
09:30and it was not considered right in the past as well.
09:33Right, right, right.
09:33So, how can we choose what is right?
09:37So, things that change with time,
09:40as you rightly said,
09:43are not reliable.
09:47Will you want to be with someone who can change the next moment?
09:53Will you want to eat food
09:54that can get poisonous
09:56even as you pick it up and bring it to your mouth?
09:59The waiter will say,
10:01when I served it to you,
10:03it was alright.
10:06But the half-life was two minutes.
10:10So, it got spoiled even as you ate it.
10:12Would you want to consume such food?
10:14You won't want to, right?
10:16So, that's the thing.
10:17We are all so anxious
10:19because the world is unreliable.
10:22We don't know what will happen next.
10:23That's why things that change with time
10:26must be taken with a pinch of salt.
10:32You want that which doesn't change with time.
10:35And how to come to that?
10:37By first of all,
10:38not labeling the changeable as unchangeable.
10:44Right?
10:45Lovers tell each other,
10:46I'll love you till eternity.
10:48Now, what have you done?
10:49You have blocked the truth.
10:50How?
10:51You have labeled
10:53the ephemeral as eternal.
10:58You have labeled
10:59the time-bound as timeless.
11:02Now, when you have
11:03labeled the false as truth,
11:07you have blocked the real truth.
11:10Therefore, the real spiritual practice
11:12lies in identifying
11:14what is continuously changing with time
11:16and not to take it very seriously.
11:18Yes, sir.
11:23Sir, now this requires real inquiry
11:26if we are to go beyond
11:27just following the norms of society
11:30and if we are to question
11:32even our own inner view of ethics.
11:34So, that means we have to go away from society.
11:37Now, there are two kinds of people
11:39who go away from society.
11:40One is a non-conformist
11:42and then there is a contrarian
11:44who opposes for the sake of opposition
11:47or because of his inability to cope up.
11:49So, how do we draw a distinction
11:51between a non-conformist?
11:52Both of these you have defined
11:54with respect to the society
11:57or with respect to the outside.
11:59The moment you say non-conformist,
12:02right?
12:03You are saying
12:04somebody who doesn't confirm to the outside.
12:07Again, you are not talking of the inside.
12:09You have taken the outside
12:10and you have said
12:11somebody who doesn't confirm to the outside
12:13is a non-conformist.
12:14Then you have said contrarian.
12:16Again, somebody
12:18who does not necessarily agree
12:19or rather acts in an opposite way.
12:22Always opposes.
12:22Always opposite way.
12:23You are calling as a contrarian.
12:25Again, the center of the statement is outside.
12:28No.
12:30We are talking of the lover of truth.
12:33We are talking of somebody
12:34with deep inner honesty.
12:37He is not determined to oppose the society.
12:39His commitment is to inner honesty.
12:45His commitment is not to always
12:47oppose somebody on the outside.
12:48That's not his commitment.
12:50No, no.
12:50Sometimes I might agree with you.
12:51Sometimes I might disagree.
12:53That is not the point.
12:54The point is whether
12:55I am truthful inwardly.
12:58Sometimes I might follow the crowd.
13:00Sometimes I might go against the crowd.
13:03Sometimes I might go orthogonal to the crowd.
13:05That's not the matter.
13:06Because the crowd is not at all
13:08the center of my action.
13:10The center of my action
13:12is my inner honesty.
13:14That's the young man we want today.
13:16And young woman.
13:17Yes.
13:20Am I making some sense?
13:22That is correct.
13:22That is correct.
13:23So how do we go about
13:25on this first step of unlearning
13:28or rather questioning our conditioning?
13:30By seeing that a lot of things
13:31that you are calling as inner
13:33are not inner at all.
13:36What do you call as my thoughts,
13:38my feelings,
13:38my desires,
13:39my targets,
13:40my goals.
13:40They are mostly all borrowed.
13:43But when they were seeping in,
13:46when they were penetrating your mind,
13:48at that time,
13:49we were probably sleeping
13:50or unconscious.
13:51So we didn't realize
13:52that something foreign
13:53has permeated us.
13:56And when we woke up,
13:58we said,
13:58oh,
13:58there is something here
13:59must be mine.
13:59No,
14:00it's not yours.
14:01It's like you are sleeping
14:01and somebody just entered your room
14:04and kept something by your bedside.
14:06And you wake up
14:07and you think
14:07that thing must belong to you.
14:09That's not yours.
14:10The same thing applies
14:11to your beliefs,
14:12your concepts,
14:13your desires,
14:13your goals,
14:15everything that you carry here
14:17as mental matter.
14:18Everything.
14:19It's all borrowed.
14:20But don't take it from me.
14:21You'll have to explore it
14:22for yourself.
14:23Otherwise,
14:23this will become
14:24another borrowed thing.
14:27Thank you, sir.
14:28That was very illuminating.
14:30Now,
14:31there are many other students
14:32also who wanted to ask questions.
14:34So I would like to invite Anwesa.
14:44Hello.
14:46Sir,
14:46I'm Praveen Saxena.
14:47I'm tech,
14:48second year.
14:49So my question is like,
14:50I've been hearing lots of problem
14:52and the only solution
14:53I'm coming to know
14:54is like knowing yourself.
14:56Is there a flow chart
14:58to know who we are
15:00in your guidance?
15:03A flow chart
15:04is a very limited thing.
15:06Okay.
15:06A flow chart
15:07is a limited
15:08and limiting thing.
15:09Both.
15:10Because you'll have to
15:10depend on the flow chart.
15:12You'll have to follow
15:13certain steps.
15:15Right?
15:16It's a map.
15:18It's a guide.
15:18Knowing yourself
15:20is far easier
15:22than following a flow chart.
15:27Because you are always
15:29available
15:29to yourself
15:31to be observed.
15:33What is this thing
15:34called knowing yourself?
15:36This self
15:36is not a thing
15:38sitting somewhere
15:40in the lung
15:40or in the heart
15:41or in the intestines.
15:42It's nothing.
15:43Right?
15:44When you die
15:45and you're incinerated
15:46are you left
15:48with something
15:48called the self?
15:49No.
15:50There's this body
15:51and there is nothing
15:51called the self within.
15:53Not a stone
15:53not a thing
15:54not an entity
15:55nothing.
15:57But then
15:57it shows up
16:00in its actions.
16:03Only in the actions
16:04is the self present.
16:08There has to be
16:09certain movement.
16:10The self is doing
16:11something
16:11and then you know
16:12the self is there.
16:13If the self does nothing
16:15then the self
16:16is impossible
16:17to be seen.
16:20It is not like
16:21an insect
16:22that the insect
16:22is sitting there
16:23and you can see it.
16:24No.
16:25It is like light.
16:27Do you ever
16:28have stationary light?
16:30Light is possible
16:31only in
16:32movement.
16:35Similarly,
16:35the self is something
16:36that exists
16:38only in
16:38movement.
16:40Can you have
16:40a stationary photon?
16:42Is it possible?
16:43Is it possible
16:44to have a stationary?
16:46Yes,
16:46it is possible
16:47but
16:47in the very extreme
16:50sense
16:50you'll have to conduct
16:51a mind-boggling experiment
16:52and then you can
16:53bring speed down
16:54in a relativistic framework
16:56to close to zero
16:57to close to zero.
16:57But leave that.
17:00And yes,
17:03very right.
17:03Very right.
17:04When,
17:04when,
17:04yes.
17:06So the self
17:06is always available
17:08because the self
17:08is always acting.
17:12What is the action
17:13of the self?
17:16Even as you
17:16speak to someone
17:17else,
17:18listen to your
17:18own words.
17:19That will tell you
17:20something about
17:20yourself.
17:21That fellow
17:25got a better
17:26grade
17:27than me.
17:29Just,
17:29just don't
17:30suppress that
17:31envy rising
17:33within.
17:34Face it
17:34and acknowledge it.
17:37Yes,
17:37I am envious.
17:39Yes,
17:39I am envious.
17:40That's the action
17:41of the self.
17:42Envy is the
17:42action of the self.
17:45Words are the
17:45action of the self.
17:47Physical movement
17:48is the action
17:49of the self.
17:50Thoughts are the
17:51action of the self.
17:52Anything that
17:53involves change
17:54is action.
17:58Anything that
17:58involves movement
18:00is action.
18:01There is some
18:02displacement.
18:02Something changed
18:03from something
18:03to something.
18:04And only in that
18:06can you know
18:06the self.
18:08Otherwise,
18:08you cannot know
18:09the self.
18:10Something happened
18:11and then it can
18:12be noticed.
18:13Something happened
18:14and then it can
18:15be noticed.
18:16Like a radar
18:16that can detect
18:18only movement.
18:19Only movement
18:21can be detected.
18:24And the self
18:24is,
18:26that's a good news.
18:28Always
18:29moving.
18:31There is not
18:32a second
18:33when you are
18:33not doing anything.
18:35Even when you
18:36are not doing
18:37anything,
18:37there is still
18:37some activity
18:38going on.
18:39Acknowledge it.
18:41Acknowledge it.
18:43Something is
18:43going on.
18:44Whatever is
18:44going on.
18:45Sometimes,
18:45the thing is
18:47very obvious,
18:48very material.
18:49Like you are
18:49extending your
18:50hand to pick
18:51this cup.
18:52And you can
18:52see what you
18:53are doing.
18:55Sometimes,
18:55you are abusing
18:56someone.
18:57And you can
18:57see what you
18:57are doing.
18:58Sometimes,
18:59it's a little
18:59subtler.
19:00It's happening
19:00within.
19:02Right?
19:02And then you
19:03have to be more
19:03careful what is
19:04going on.
19:05Only in your
19:06actions,
19:07thoughts,
19:07feelings,
19:08instincts,
19:09decisions,
19:10desires,
19:10can the
19:11self be seen.
19:12How do we
19:13know it is
19:14right or
19:14wrong?
19:15Right or
19:15wrong are
19:16labels.
19:16Don't apply
19:18them.
19:20Otherwise,
19:21you will not
19:21be able to
19:22see anything.
19:23To see
19:23something,
19:25especially to
19:26see yourself,
19:27you must not
19:28be judgmental.
19:30If you will
19:30be judgmental,
19:31you will only
19:31see what you
19:32consider good.
19:33Because seeing
19:34the other
19:34things will
19:35be dangerous.
19:37You have
19:37already said
19:39envy is a
19:40bad thing.
19:41Lust is a
19:42bad thing.
19:44Now,
19:45as a young
19:45man,
19:46these are the
19:47things you
19:47may frequently
19:48encounter.
19:49Anger,
19:50greed,
19:51envy,
19:52lust.
19:53But you
19:53have already
19:53labeled them
19:54as
19:54chichi,
19:56ganda.
19:58So even
19:59when they
20:00are available
20:00to be seen,
20:01what will
20:01you do?
20:03You will
20:03turn your
20:03face away.
20:05You will
20:05say no,
20:05no,
20:05they don't
20:06exist.
20:06Because if
20:07I acknowledge
20:07that I am
20:08envious,
20:09then I am
20:09a ganda
20:10bachcha.
20:11So I will
20:12not see.
20:13You can
20:13really know
20:14what is
20:14happening
20:15within when
20:15you are
20:16not judgmental.
20:18Watch
20:18without judgment.
20:21Watch
20:21without bias.
20:23Watch
20:23without
20:24desire
20:25or the
20:26need to
20:27conclude.
20:29Don't
20:30say I
20:30watch this
20:31hence it
20:31is proven
20:33that this
20:33is this.
20:34No,
20:34no,
20:34no.
20:35Your job
20:36is not
20:36to prove
20:37something.
20:37Your job
20:37is not
20:38to come
20:38to a
20:38conclusion.
20:39Your job
20:39is just
20:40to be
20:40truthful
20:40and
20:41know.
20:42That's
20:42your job.
20:42That's
20:42your
20:43fundamental
20:43nature.
20:44Coming to
20:45the last
20:45point,
20:46when we
20:46listened to
20:47the conversation
20:47between
20:48Arjun and
20:48Krishna,
20:49Arjun is
20:50asking the
20:51right set
20:51of questions
20:51and Krishna
20:53is giving
20:54the right
20:54answer.
20:55But as
20:56a human
20:56being,
20:57we don't
20:57know what
20:58is the
20:58right
20:58question to
20:59be asked.
21:00No
21:00question
21:01is ever
21:01right.
21:02and the
21:05right
21:05answers
21:06are always
21:09irrelevant
21:09to the
21:10question.
21:13Arjun is
21:14not asking
21:14the right
21:15questions.
21:17No,
21:19when it
21:20comes to
21:21the inner
21:21world,
21:22we are not
21:22talking of
21:22mathematics
21:23and physics
21:23here.
21:24We are
21:25talking of
21:25who you
21:26are,
21:27what your
21:27relationship
21:28with this,
21:28that is,
21:29where should
21:30your action
21:30come from,
21:31we are
21:31talking of
21:31these
21:32questions.
21:32When you
21:33are talking
21:33of the
21:34inner
21:34dimension,
21:36you can
21:37never ask
21:37a right
21:38question.
21:39So,
21:39the right
21:39teacher
21:40always gives
21:42you the
21:42right answer.
21:45Even if
21:46it is a
21:47little irrelevant
21:48to the
21:48question,
21:50he packages
21:50the answer
21:51in such a
21:52way that
21:53it looks
21:53like an
21:54answer to
21:54your question.
21:56But really,
21:57it is never
21:58an answer to
21:59your question.
21:59you have
22:00asked something
22:00else.
22:02You have
22:02asked something
22:02else.
22:03And the
22:04answer will
22:05take you to
22:05the right
22:05direction.
22:08Arjun's
22:09question,
22:10if you will
22:10visit the
22:11Bhagavad Gita,
22:12especially if
22:13you look at
22:14just the two
22:17opening verses
22:18of chapter 3
22:18for example.
22:21You know
22:21what Arjun
22:22is asking
22:22Sri Krishna,
22:23the question,
22:25what but
22:26him I am
22:26quoting,
22:27why are you
22:27misleading me?
22:28This is the
22:29question.
22:29What will
22:30be the
22:30relevant
22:32answer to
22:32this?
22:34The question
22:35is why are you
22:35misleading me?
22:36The right
22:36answer will
22:36be I am
22:37misleading you
22:38because,
22:38because,
22:38because.
22:40Behind the
22:41question is
22:42the assumption
22:42that Krishna
22:43is actually
22:44misleading
22:44Arjun.
22:47Behind all
22:48questions is
22:49a fallacious
22:49assumption.
22:51Therefore,
22:51no teacher
22:52can ever
22:52answer a
22:53question.
22:54All
22:54questions
22:55are based
22:55on faulty
22:56assumptions.
22:57It's like
22:58asking him
22:58when did
22:59you come
22:59out of
22:59the jail?
23:00What is
23:01the assumption?
23:03Have been
23:03to jail?
23:04There can
23:04be no
23:05right answer
23:05to this
23:06question.
23:07There can
23:07be no
23:07relevant
23:07answer.
23:10And all
23:11questions are
23:12like this.
23:12They are
23:13based on
23:13faulty
23:13assumptions.
23:15Therefore,
23:16the teacher
23:16looks at
23:17the question,
23:18smiles,
23:19and then
23:20says,
23:20fine,
23:21I will
23:22give the
23:23needed
23:24answer,
23:25the required
23:25answer,
23:26the beneficial
23:27answer,
23:28and package
23:29it such
23:31that it
23:31looks like
23:32the answer
23:36to the
23:36question.
23:37Because if
23:38I make it
23:39very obvious
23:39that I am
23:40ignoring your
23:40question and
23:41telling you
23:41something else,
23:43then the
23:44questioner will
23:44run away.
23:45He will say,
23:46I asked a
23:46question and
23:47instead he is
23:48telling me some
23:48other gyan.
23:50So the
23:50questioner will
23:51run away.
23:52So the
23:52teacher's craft
23:53lies in
23:55giving a
23:56beautiful answer
23:57packaged to
23:59look relevant.
24:02Not useful
24:03and useful.
24:04Yes.
24:05Beautiful.
24:08But sir,
24:09as you've also
24:10mentioned,
24:10that's a
24:11useful thing.
24:12So your
24:13question to
24:13me is,
24:15tell me the
24:16best way to
24:17commit suicide.
24:17There will
24:20be a great
24:20difference between
24:21a relevant
24:22answer and
24:22a useful
24:23answer.
24:24The teacher
24:25will never
24:25give you a
24:26relevant answer
24:26because the
24:27question is,
24:27how do I
24:28commit suicide?
24:28And all
24:29questions are
24:29like that.
24:31The assumption
24:31is committing
24:32suicide is
24:33good.
24:34The question
24:35is, how do I
24:35commit suicide?
24:36Now, if I
24:36am just a
24:37robot or even
24:39AI, I'll
24:41probably list
24:42the ways
24:42and rank
24:43them also
24:44and ask,
24:47do you want
24:48me to
24:48further
24:48elaborate?
24:52But the
24:53teacher will
24:54not do
24:54that.
24:56He will
24:56go into
24:56the matter
24:57of suicide,
24:58but in
24:58a way that
25:00will dissuade
25:01you from
25:01committing
25:02suicide.
25:05So the
25:05answer is
25:06on a very
25:08technical
25:08scale,
25:09not relevant,
25:10but very
25:12useful,
25:13very useful.
25:14It is the
25:14answer that
25:15you never
25:15asked for
25:16but really
25:17needed.
25:20Where can
25:21I find that
25:22experience?
25:24Be the
25:25student,
25:26the teacher
25:27emerges.
25:28Yeah.
25:31My name
25:32is Ajay.
25:32I have
25:33joined from
25:34Dubai.
25:35I run a
25:36company here.
25:36I am the
25:36CEO of the
25:37company.
25:37So those
25:38things which
25:39are told
25:40or by
25:42the so
25:44called
25:44Babaji's
25:46or priest
25:46or any
25:47kind of
25:48spiritual
25:48definition
25:49which we
25:50see nowadays
25:50which is
25:51quite famous,
25:52you will
25:54easily can
25:54verify that
25:55they are all
25:55false.
25:56They don't
25:57hold logic.
25:58They are
25:58mostly on
25:58emotions or
25:59beliefs or
26:00some kind
26:01of assumptions
26:02which goes
26:03through
26:03generations in
26:05the society
26:05or the
26:06tradition.
26:06so that's
26:07where this
26:08brings a
26:09very much
26:09clarity in
26:10terms of
26:10refinement or
26:11in terms of
26:12giving a very
26:13crystal clear
26:14view of
26:14that these
26:15are all
26:16false.
26:16And that's
26:17the whole
26:17purpose.
26:18To go to
26:19the truth,
26:19you have to
26:20remove the
26:21falseness.
26:21according to
26:36the
26:37true
26:37heart.
26:38To go to
26:38the
26:39road.
26:39To go to
26:40the
26:40chart.
26:40To go to
26:42the
26:43un.
26:47To go to
26:48the
26:48point.
26:48To go to
26:49the
26:50mass.
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